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.So one is aware of this positive movement, and one sees thewhole significance of it.One sees it immediately, and not in a leisurely, inattentive manner, with the idea, "I will think about ittomorrow".There is no thought of tomorrow, there is no idea of `inthe meantime'.One sees it immediately, and therefore the positivemovement ceases completely.One hasn't done anything; there hasbeen no volitional act, no cause, no deliberate searching andcoming to a result.One sees the immaturity of this positivemovement, with its priests - one sees the utter futility of the wholeof it.The priests, the churches, the theologies, the inventors ofideas - they all drop away, because one perceives the truth that thispositive movement from the periphery to the centre, can neverreach the centre.It is the movement of the outer trying to comewithin - and therefore always remaining the outer.One sees thatfact with sharpness, with an extraordinary clarity; and then onebegins to understand the beauty of negative movement - thenegative movement of the mind which is not the opposite of thepositive, but which comes into being when the mind hasunderstood the significance of all positive movement.So one'smind is no longer caught in the positive movement, and therefore itis in a state of negation.That is, having seen - not fragmentarily,but completely - the significance of this positive movement, themind is no longer moving, no longer acting, doing, therefore it is ina state which may be called negative.Do you understand? Let meput it differently.Personally, I never read a book about all this.I don't want to, itdoesn't interest me, because I see in myself the whole of mankind -not mystically, metaphorically, or symbolically, but actually.I amyou and the world.In me is the whole treasure of the world, and todiscover it I have only to understand and go beyond myself.If I don't understand my,self, I have no raison d'etre, no substance; Iam just a confused entity, and the more I seek, study, follow,` themore confused I become.I depend on teachers, on mytemperament, on my desires, and therefore my confusion grows.So I see how important it is to understand myself totally,without effort - that is, without making the understanding of myselfinto a problem.To understand myself, I must have a mind that isnot making; any positive movement to correct, or not to correct,what it sees.As I said the other day, both the conscious and theunconscious mind are trivial, and I have to understand thattriviality; I have to understand it immediately, so that theunconscious doesn't play tricks, doesn`t project some vision, someimage, some secret desire, when I am not giving it completeattention - and which again becomes a problem.Are you following all this?I see that to understand myself completely requires a mind thatis totally uninfluenced, without a motive, without a movement, amind that is completely empty of positive action.And when withthat clarity of mind I can look at myself, that very lookingdissolves the triviality, which is the `me'.Please, I am not inventing a philosophy.And for God's sake,don't translate this as something peculiar to the Orient, and all thatnonsense.It isn't an idiosyncrasy of the speaker, who happens tohave been born in a country where the sun is hot and makes theskin brown.Because of that heat and the sluggishness it induces,and out of poverty, there are those who go within, and from thatgoing within they write philosophies, invent religions, gods, and allthe rest of it.Leave that to them.I am not talking about that.I am talking about something which is neither of the East nor of theWest, which is neither personal nor impersonal - it is what is true.One has suddenly come upon a state in which the mind is no longerdriven by the desire to be gratified, no longer demanding orseeking experience.One has to come upon it, for there is nobody toteach it, and this requires energy.By energy I mean the focussingof all one's attention without any sense of distraction.Actuallythere is no such thing as distraction, there is only inattention.No? Iam glad somebody doesn't agree.Is there such a thing as distraction? As I am walking, moving, Ilook.My mind goes here and there, to different points, and if theymove me, if they take me away from the main road, from the self-centre, I call them distractions.But when there is no self-centre, nostraight path along which I am walking there is no distraction.This is very important to understand.If you understand this onething very clearly, you will find that all effort to concentrate, withthe conflict it creates, completely disappears; and then there is nodistraction.Looking at the sky, seeing the face of a lovely child,hearing the stream rushing by, and the terrific noise of a jet passingoverhead; observing people, the politicians, the priests, listening toyour own mind and heart, being aware of your own demands, yourown despairs - in none of these, from the looking at the sky to thelooking at yourself, is there distraction.It is all part of one whole,and that one whole can be seen only when there is completeattention; and complete attention is denied when you admitdistraction.Oh, do see this!When there is complete attention, you never regard anything asa distraction.Your sex, your jealousy, your anxiety, your fear, your love, your passion - nothing you look at is any distraction at all.Everything is within the flame of attention, and therefore there isnothing fragmentary.The politician, the priest, the ritual - they areall part of the whole.In the positive movement of the mind there isdistraction, there is fragmentation; but when the mind has nomovement and is therefore - if I may use the word - negative, thereis no fragmentation of life.Then the cloud in the sky, the dust onthe road, the flower by the wayside, and the whisper of your ownthought, are all part of the whole.But that wholeness can beunderstood only when the positive movement of the mind hascompletely ceased.So you see for yourself that to come upon that centre, thatoriginal source of things, which is the supreme, all movement ofthe mind must come to an end - but not through torturing the mindwith discipline, or through posing so extraordinarily difficult orfantastic a question, as they do in certain sects, that the mind isshocked into silence.That is all utterly immature [ Pobierz całość w formacie PDF ]
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.So one is aware of this positive movement, and one sees thewhole significance of it.One sees it immediately, and not in a leisurely, inattentive manner, with the idea, "I will think about ittomorrow".There is no thought of tomorrow, there is no idea of `inthe meantime'.One sees it immediately, and therefore the positivemovement ceases completely.One hasn't done anything; there hasbeen no volitional act, no cause, no deliberate searching andcoming to a result.One sees the immaturity of this positivemovement, with its priests - one sees the utter futility of the wholeof it.The priests, the churches, the theologies, the inventors ofideas - they all drop away, because one perceives the truth that thispositive movement from the periphery to the centre, can neverreach the centre.It is the movement of the outer trying to comewithin - and therefore always remaining the outer.One sees thatfact with sharpness, with an extraordinary clarity; and then onebegins to understand the beauty of negative movement - thenegative movement of the mind which is not the opposite of thepositive, but which comes into being when the mind hasunderstood the significance of all positive movement.So one'smind is no longer caught in the positive movement, and therefore itis in a state of negation.That is, having seen - not fragmentarily,but completely - the significance of this positive movement, themind is no longer moving, no longer acting, doing, therefore it is ina state which may be called negative.Do you understand? Let meput it differently.Personally, I never read a book about all this.I don't want to, itdoesn't interest me, because I see in myself the whole of mankind -not mystically, metaphorically, or symbolically, but actually.I amyou and the world.In me is the whole treasure of the world, and todiscover it I have only to understand and go beyond myself.If I don't understand my,self, I have no raison d'etre, no substance; Iam just a confused entity, and the more I seek, study, follow,` themore confused I become.I depend on teachers, on mytemperament, on my desires, and therefore my confusion grows.So I see how important it is to understand myself totally,without effort - that is, without making the understanding of myselfinto a problem.To understand myself, I must have a mind that isnot making; any positive movement to correct, or not to correct,what it sees.As I said the other day, both the conscious and theunconscious mind are trivial, and I have to understand thattriviality; I have to understand it immediately, so that theunconscious doesn't play tricks, doesn`t project some vision, someimage, some secret desire, when I am not giving it completeattention - and which again becomes a problem.Are you following all this?I see that to understand myself completely requires a mind thatis totally uninfluenced, without a motive, without a movement, amind that is completely empty of positive action.And when withthat clarity of mind I can look at myself, that very lookingdissolves the triviality, which is the `me'.Please, I am not inventing a philosophy.And for God's sake,don't translate this as something peculiar to the Orient, and all thatnonsense.It isn't an idiosyncrasy of the speaker, who happens tohave been born in a country where the sun is hot and makes theskin brown.Because of that heat and the sluggishness it induces,and out of poverty, there are those who go within, and from thatgoing within they write philosophies, invent religions, gods, and allthe rest of it.Leave that to them.I am not talking about that.I am talking about something which is neither of the East nor of theWest, which is neither personal nor impersonal - it is what is true.One has suddenly come upon a state in which the mind is no longerdriven by the desire to be gratified, no longer demanding orseeking experience.One has to come upon it, for there is nobody toteach it, and this requires energy.By energy I mean the focussingof all one's attention without any sense of distraction.Actuallythere is no such thing as distraction, there is only inattention.No? Iam glad somebody doesn't agree.Is there such a thing as distraction? As I am walking, moving, Ilook.My mind goes here and there, to different points, and if theymove me, if they take me away from the main road, from the self-centre, I call them distractions.But when there is no self-centre, nostraight path along which I am walking there is no distraction.This is very important to understand.If you understand this onething very clearly, you will find that all effort to concentrate, withthe conflict it creates, completely disappears; and then there is nodistraction.Looking at the sky, seeing the face of a lovely child,hearing the stream rushing by, and the terrific noise of a jet passingoverhead; observing people, the politicians, the priests, listening toyour own mind and heart, being aware of your own demands, yourown despairs - in none of these, from the looking at the sky to thelooking at yourself, is there distraction.It is all part of one whole,and that one whole can be seen only when there is completeattention; and complete attention is denied when you admitdistraction.Oh, do see this!When there is complete attention, you never regard anything asa distraction.Your sex, your jealousy, your anxiety, your fear, your love, your passion - nothing you look at is any distraction at all.Everything is within the flame of attention, and therefore there isnothing fragmentary.The politician, the priest, the ritual - they areall part of the whole.In the positive movement of the mind there isdistraction, there is fragmentation; but when the mind has nomovement and is therefore - if I may use the word - negative, thereis no fragmentation of life.Then the cloud in the sky, the dust onthe road, the flower by the wayside, and the whisper of your ownthought, are all part of the whole.But that wholeness can beunderstood only when the positive movement of the mind hascompletely ceased.So you see for yourself that to come upon that centre, thatoriginal source of things, which is the supreme, all movement ofthe mind must come to an end - but not through torturing the mindwith discipline, or through posing so extraordinarily difficult orfantastic a question, as they do in certain sects, that the mind isshocked into silence.That is all utterly immature [ Pobierz całość w formacie PDF ]